Shana Tova : May We All Merit The Book of Life

[muman613]

Shalom my friends, Jews and Gentiles of JTF...

This year is quickly coming to an end... May this year and its curses end...

I will be davening for mercy in the judgement which Hashem will make on me, and for mercy in the judgement which Hashem will make on my friends and family here at JTF, and for mercy in the judgement which Hashem will make on the entire Jewish people, and for mercy for the judgement Hashem will make on the righteous among the nations. To put it simply, I will be doing a TON of davening for the rest of this week.

"all people in the world pass before the Almighty like 'benei maron'."

[muman613]

http://www.torahweb.org/torah/2010/parsha/rsob_kisavo.html

Creating the Mood for Rosh Hashana

Chazal instituted the reading of Parshas Ki Savo before Rosh Hashana. Much of the parsha deals with the terrible consequences for not observing the Torah. We read this prior to Rosh Hashana symbolizing that the year and all its curses should come to an end. In reality, we do not read Parshas Ki Savo immediately before Rosh Hashana, but rather there is always a Shabbos after Ki Savo before the year ends. If we want to indicate that the year and its curses are ending, wouldn't it be more appropriate to read this parsha on the last Shabbos of the year? Why did Chazal leave a week between Parshas Ki Savo and Rosh Hashana?

We are taught (Berachos 5a) various methods to overcome one's yetzer hara. If one senses a temptation to sin one should first focus on words of Torah. If this doesn't help, one should recite the Shema. If even this fails to assist in overcoming one's yetzer hara, as a last resort one should focus on death. If thinking about death is the most effective way to prevent one from sinning, why didn't Chazal suggest this as the first response to temptation? Why do we first attempt the less effective deterrents such as Torah study and krias Shema?

[muman613]

http://www.vbm-torah.org/archive/salt-devarim/51-5nitzavim.htm

The mishna in Masekhet Rosh Hashana (16a) posits that on Rosh Hashana, "all people in the world pass before the Almighty like 'benei maron'." The Gemara (18a) cites several possible interpretations for this term, "benei maron." The first view translates it as sheep. Rashi explains this to mean that people are judged individually, one at a time, just as sheep must pass single file as they are being counted.

The Meshekh Chokhma (end of Parashat Nitzavim), however, suggests that this analogy involves a halakhic characteristic of sheep. Namely, when a rancher counts his sheep for purposes of ma'aser beheima (the annual tithe on sheep and cattle), all sheep born that year are counted together, but only the sheep counted that year. Thus, although one can designate several sheep of a given species or quality as ma'aser for a flock of many different types, he cannot give sheep from a previous year's flock as ma'aser for this year's. The Meshekh Chokhma explains that for this reason sheep became the mishna's symbol for G-d's judgment of mankind on Rosh Hashana. G-d judges every generation independent of previous generations. The judgment includes all people in this current generation, but does not include those who lived previously.

The Meshekh Chokhma expresses this idea very cryptically, leaving it to us to fully develop the idea he intended. Perhaps he meant that every generation is judged according to the unique realities and challenges of the given time period. Even if a generation falls short of a preceding one, it may still earn a more favorable ruling in light of the specific conditions of that time period, and vice versa. On the one hand, adverse conditions could make certain mitzvot more difficult to observe, or, more generally, could help exonerate a given generation despite their shortcomings. On the other hand, there are certain expectations in every generation; what the Almighty expected of us in 5762 may be drastically different from what He demanded thirty years ago. Opportunities for religious education and observance exist today that didn't exist not too long ago. G-d will therefore hold us accountable based on the specific conditions in which we live, how we succeeded or failed in capitalizing on the opportunities presented to us and using His many blessings to further the cause of Torah and mitzvot.

http://torah.org/learning/olas-shabbos/5764/netzavim.html

Judging the Day of Judgement

As the Yom Ha-din (Day of Judgement) approaches, our heart-strings are pulled tight as we contemplate the fact that on Rosh Hashana we will be judged on our conduct over the past year. This past month, Elul, we hope we have succeeded in reviewing and reassessing our priorities; the way we spend our hours and days. Much like the grant-applicant who does his best to justify his request for funding, we try to approach the Day of Judgement with a perspective that will assure Hashem granting us a year of health and prosperity, with all their implications.

In fact, the Torah does not single out Rosh Hashana as a day of judgement. Its source in found in the Talmud (Rosh Hashana 16a), "There are four times during the year that the world is judged... On Rosh Hashana all the inhabitants of the earth pass before Him like sheep [passing through a gate]." The Gemara (ibid.), however, quotes the opinion of Rabbi Yose that man is in fact judged every day, as it says (Iyov 7:18), "You inspect him every morning." Rabbi Nasan says he is judged every moment, as it says (ibid.), "... and observe him every moment!" Many commentators appear to understand that these opinions are not irreconcilable, yet how are we to appreciate the uniqueness of Rosh Hashana if we are judged every day and every moment of our lives?

[muman613]

[muman613]

Hashem Melech, Hashem Malach, Hashem Yimloach, Laolam VaEd

Hashem is King, Hashem was King, Hashem will be King, Forever and Ever!

[muman613]

http://www.torah.org/advanced/sfas-emes/5764/roshhashanah.html

The Sfas Emes begins with a comment on the simanim" (the 'signs'). The reference here is to the minhag (practice) of eating certain special foods on the evening of Rosh Hashana, and accompanying them with a heartfelt cry out to HaShem. The foods selected are foods whose names are merameiz (allude) to concerns that are inevitably on our minds as we begin the Yom Hadin (Day of Judgment). For example, we eat karsi (leeks) and ask -- Actually, we should not 'ask'; we should implore: Yehi ratzon she'yikarsu son'einu!" That is, working with the Hebrew root KaRoS -- to cut down -- we eat some leek and say, "May it be Your will to cut down our enemies! "

Why do we follow this practice of alluding to our this-worldly needs (e.g., health, wealth, happy interpersonal relations ...) as Rosh Hashana begins ? The Sfas Emes explains that this practice is in line with the Zohar's perspective on the meaning of Rosh Hashana. The Zohar tells us that on Rosh Hashana, the thrust of our prayer should be that all human- kind accept HaShem as King. Thus, the special Rosh Hashana section of the Amida begins: "U'vechein tein pachdecha ... " ("May the entire world fear HaShem.")

Why the focus on fear? Because if a person allows himself a bit of reflection on life, he cannot avoid recognizing how vulnerable he/she is. This vulnerability comes in multiple dimensions. It may involve, for example, the secure parnasa (livelhood) that evaporates when the person is 'let go '; the solid marriage which unexpectedly cracks; the disabling illness that comes seemingly from nowhere.

Recognizng one's vulnerability, in turn, means recognizing one's total dependence on HaShem. Thus, in a very matter-of-fact way, fear can be the first step in developing a relationship with HaShem. I say "first step" because fear can start a process that ultimately leads to love of HaShem.

Because the main theme of Rosh Hashana is our accepting HaShem as Melech (King), we address our olam hazeh concerns (concerns that involve this world) only indirectly, by the "hints" (the remazim) of the simanim. In doing so, we are making an important statement to ourselves. That is, we are relegating those concerns to the status of mere auxiliaries or helpers in our primary avoda. We are also making a statement: that the main item on the Rosh Hashana agenda is accepting Malchus Shamayim (HaShem's Kingship).

[Yaakov Mendel]

Shana tova Michael. Many thanks for your numerous interesting points and discussions. I learn about Judaism with you - even if I sometimes have different interpretations. It must take you quite some time to be so active on the forum.

[muman613]

Shana tova Michael. Many thanks for your numerous interesting points and discussions. I learn about Judaism with you - even if I sometimes have different interpretations. It must take you quite some time to be so active on the forum.

Shana Tovah Yaakov,

I appreciate your kind words and wish you and your family a very sweet and good New Year.

I am inclined to believe that we share more opinions than we have differences. I realize that it may be difficult to understand where I am coming from sometimes. I hope that eventually we all come to understand ourselves and the ways of Hashem in this world.

My goal is to understand the Torah which was passed down through the Jewish people. Judaism is very complex and can be understood in many ways even by our sages. It should be every Jews desire to seek the truth which is embedded within the Torah, to make this world a place for Hashem to be the king, and to teach every human that our G-d is the creator of everything. I have trust/bitachon that eventually this will happen...

May you be inscribed in the Book of Life!!!

[muman613]

Good explanation of the concepts of Rosh Hashanah...